Meninjau Semula Hubungan Kuasa dan Institusi Agama - IIcALL FOR ARTICLES- International Journal On Quranic Research (Fifth

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The Centre of Quranic Research (CQR), University of Malaya would like to invite researchers to submit papers to be publish in our academic journal known as International Journal on Quranic Research (ISBN 2180-4893) for the 5th issue that will be publish on this coming December 2013. INTERNATIONAL JOURNAL ON QURANIC RESEARCH (ISSN 2180-4893)

The International Journal On Quranic Research (ISSN 2180-4893) is an electronic academic referred journal, which is one of the leading independent and global research for publications on Quranic research field. This journal has been published by Centre of Quranic Research (CQR), University of Malaya, due inculcate the research culture amongst lecturers, academicians, scholars and also students. International Journal On Quranic Research is a peer-reviewed journal and all papers published were obtained from original research papers, which have not been submitted for publication elsewhere, dealing with all aspects of Al-Quran & Islamic research area, as well as other specializations that are related with Quranic research such as computing and sciences/technology. All manuscript types are peer-reviewed prior to publication. Manuscripts must be submitted either in English, Malay or Arabic language irrespective of the native language of the author(s). All manuscripts are accepted for review subject to the author’s written undertaking that they have not been and will not be published elsewhere in any format, and that there are no ethical concerns with the contents or data collection. The authors warrant that the information submitted is not redundant and respects general guidelines of ethics in publishing. All papers are evaluated by at least two referees, who are known scholars in their fields worldwide. Currently, articles published by International Journal On Quranic Research are managed through electronic journal management system hosted by Electronic Journal of University Malaya (EJUM). For more information, please click here. The Centre of Quranic Research (CQR), University of Malaya would like to invite researchers to submit papers to be publish in our academic journal known as International Journal on Quranic Research (ISSN 2180-4893) for the 5th issue that will be publish on this coming December 2013. These are the list of IJQR publication according to the issue respectively. Please click each issue to view the articles.

•IJQR 1st Issue: Vol.1 No.1 (December 2011) •IJQR 2sd Issue: Vol.2 No.1 (June 2012) •IJQR 3rd Issue: Vol.2 No.2 (December 2012) •IJQR 4th Issue: Vol.3 No.1 (June 2013)
International Journal on Quranic Research (ISSN 2180-4893) Volume 3 No 1 - 2013

Articles Cognitive Meanings in Selected English Translated Texts of the Noble Qur'an Author(s): Mohammad Ali Al-Saggaf, Mohamad Subakir Mohd Yasin, Imran Ho-Abdullah Category(s): Quranic Exegesis, Quranic Studies

Author(s): Mohamed Abbas Omar Category(s): Quranic Exegesis, Quranic Studies Author(s): Abdulla Galadari Category(s): Methodology of Quranic Exegesis, Quranic Exegesis

Author(s): Amar Arbaoui, Yasser M. Alginahi, Mohamed Menacer

Category(s): Quran & Technology (ICT, Muslim Information System, Techno-Daie, Science & Technology)

Author(s): Monika @ Munirah Abd Razzak, Nik Mohd Zaim Ab Rahim, Nur Asilah Ibrahim, Khadher Ahmad Category(s): Quranic Exegesis, Quranic Studies

Author(s): Nurulhuda binte Mohd Hashim, Abd Rauf bin Hassan Category(s): Quranic Exegesis, Quranic Studies

Author(s): Mohd Hisyam Abdul Rahim, M.Y. Zulkifli Mohd Yusoff Category(s): Quranic Studies
All enquiries should be forwarded to: Editor-In-Chief International Journal On Quranic Research Centre of Quranic Research (CQR) Level 13, Wisma R&D, University of Malaya Jalan Pantai Baru 59990 Kuala Lumpur MALAYSIA Telephone contacts: For English/Malay, please contact: +603-2246 3342/3341 For Arabic, please contact: +603-7967 6059 Telefax: +603-7967 6221 Fax number: +603-2246 3345 Email: cqrjournal@gmail.com (Malay paper) cqrjournaleng@gmail.com (English paper) Website: http://cqr.um.edu.my

The International Journal on Quranic Research (ISSN 2180-4893) accepts research papers in three languages which are in English, Malay and Arabic. Invitees are advice to refer to the journal’s objectives and scopes, focus and publication guidelines as shown in the left pane so that your submitted article is accordance with our publication standard. The International Journal on Quranic Research (ISBN 2180-4893) accepts research papers in three languages which are in English, Malay and Arabic. Invitees are advice to refer to the journal’s objectives and scopes, focus and publication guidelines that can be found under IJQR Journal submenu.

For more information about the publication guidelines, please refer to this LINK. Centre of Quranic Research (CQR) is the first kind of Quranic & Islamic research centre in Malaysia, which had been established in February of 2010 by University of Malaya. An awareness of raison d’Otre of CQR will be meaningful in appreciating its efforts at a profound and insightful of Al-Quran and Islamic studies, for both National and International levels. Efforts and contributions towards the prosperity and glittering of Holy Quran is truly one of the most magnificent and most honorable deeds in Islam. Moreover, spending time for learning and teaching al-Quran and its Islamic studies is the most valuable time indeed. CQR aims to sustain and promote a vital research in Quranic studies and Islamic research, as well as to

due to invite and encourage an active community of researchers. especially for Muslim community world wide.based on the glorious Qur'an. Contribution towards new theoretical results in all areas of computing. Scopes/Focus of the Journal: 1. Islamic Universities. Recent works and academic research done on the Quran in the Muslim world. Scope of research under this centre could be varies. by spreading out its guidances and sciences in al-Quran using the different means of publications. as well as adhering to reasons. the teachers were responsible to ensure that their students/learners masters the reading aspect. centres for memorizing Quran. compact discs and Internet. The task does not only cover on those criterias. valued manuscripts on the topic which enrich the modern Qur’anic library. due to inculcate better understanding of Islam and it's teaching. conferences & symposium on various topics. seminars and workshops concerning the Quran and it’s sciences. 5. Create Qur’anic research of high-standing and calibre as well as new contributions carried out according to an academic and scientific methodology. Manuscripts can be submitted to the Editor- . learning Quran is not limited to its recitation (Tilāwah). CQR conducts lectures. logic and scientific facts. guidances. as well as other specializations that are related with Quranic research such as computing and sciences/technology. which can relate to Quranic and Islamic research. such as Research & Publishing Centre. To provide new academic contributions and perspectives to the field of Quranic research while gaining wide-spread referral and achieving electronic publication. but it exceeds to other aspects. 3. as well as memorizing and reciting the Quran. To nurture expertise in the field of Qur’anic research while achieving a sound methodology in the aforementioned field. GUIDELINES TO AUTHORS 1. based on Al-Quran and Hadith. i. Review of studies related to the Qu’ran and it’s sciences. wherever feasible. therefore be the centre of attention in any Islamic academic and research centre. such as learning the purposes of Quran. CQR uses modern technology for its activities.Since then. this journal is targeted to achieve the objectives and scopes which highlighted as below: The objectives: 1. which publishes articles that dealing with all aspects of Al-Quran & Islamic research area. To accomplish the goal. interpretations and also its wondrous nature. including University theses and dissertations. reports on conferences. but it exceeds to other aspects. To serve the Glorious Quran and it’s sciences through academic research. In the Muslim world. 2.explore any kind of research (Scientific research/education/heritage etc. as well as sciences and technology is really much needed. While teaching al-Quran. libraries. Research on modern applied sciences related to the Qu’ran and Islamic studies. as well as academics centre. However. principles and progress in the field of Quranic research. 3. 4.). scholars and expertise to work altogether (collaborate) by promoting cooperation and discussion within the field or cross the interdisciplinary fields. due to serve the Holy Quran in all available means. as well as knowing sciences in Quran. The Centre of Quranic Research International Journal publishes original articles based on practices. including relevant. Book reviews. there are several institutions have been established. intonation (Tartīl) and well memorizing it only. The International Journal On Quranic Research is published twice a year. 2.e printing. 4. CQR's activities and facilities provide the much needed understanding about the truth and excellence of Islamic teachings . To enhance scholarly networks and interactions between current research in the Quran and other disciplines by making use of the World Wide Web among varied modern information technology. Al-Quran is the basic source of Islamic worldwide and.

Submission of a manuscript indicates a tacit understanding that the paper is not under consideration for publication with other journals. sociology and political sciences. by Ibn Khaldun for the first time. To find out more about publication charge. The subject of history and sociology is especially human and his communal life. For final manuscript preparation and submission.The copyright form must be submitted as a signed scanned copy and email it to cqrjournal@gmail. can be found here. Submission of the final manuscript implies that the manuscript is in its final form. He propounded some opinions on concepts and problems of various branches of science. He was especially interested in history. lack of mobility. The contact author of each paper will be notified of the result within 3 months of the submission date. The manuscripts submitted should be in MS Word file. 8. quality and relevance. Purchase orders for additional volumes can be made on order forms which will be sent to authors. As in Qatar. or to the Managing Editors of CQR International Journal throughout the year. In Ibn Khaldun’s theory of . has been carefully handled and emphasised in the West especially since 19th century. All papers will be acknowledged and refereed. There will be $100 USD charge for accepted paper. He is regarded as the founder of sociology science alongside his historiography and statesmanship. see the instructions that are stated in this link. Ibn khaldun conference in Istanbul 28&29th Sept. growth and collapse of societies.If copyrighted material is used. Migrant workers are therefore unable to enter the country. the authors should cede copyright of the paper over to CQR International Journal and charge the publication fee even though they want to withdraw it later. In the history of philosophy. Asabiyyah Theory and Theory of Circulation of State which Ibn Khaldun set forth in his masterpiece. 5. Ibn Khaldun set forth original thoughts on the reasons of emergence.com. @MurnieHidayah: kos sara hidup kat Msia ni makin menekan! Ni minyak naik lg mlm ni! Bencinyaaaaaaaaa! Bloody stupid comment from an irresponsible minister zahid hamidi! Nak hentikan penyeludupan??!!!?!!!hoi! So suffocating. They will not be returned.com. the author should obtain the necessary copyright release and submit it along with the manuscript. history has been handled as a philosophical discipline and its scientific basis started to be searched. The authors will be provided with a volume of the journal of their published paper. 3. returned for revision or rejected. Once a paper is accepted. originality. Those copy-right form can be downloaded here. and the material of history and sociology is historical and observable social phenomenon. Human Rights Watch has documented the mistreatment of migrant workers and it is clear that existing employment legislation is no bar to abuse. Civilisation (Umran) Theory. he made impressive evaluations on the creation and development of religious science in Islamic thought. I see The great History. historical phenomenon and manifestation of these on communal living. which requires all unskilled labourers to have a sponsor. This historical material provides Ibn Khaldun to create a state theory. and thus winning the approval of the East and West by the original thoughts he set forth on these fields. their chapters and subjects handled in these chapters and methods. Each manuscript will be evaluated by one or more reviewer (s) on accuracy. 2. “Muqaddimah”. Saudi Arabia operates a kafala system. A manuscript may be accepted. leave it or change jobs without their company's permission. authors are assumed to cede copyrights of the paper over to International Journal On Quranic Research (ISSN 2180-4893).in-Chief. 6. Deviations from the instructions will cause publication delay. INTRODUCTION Ibn Khaldun is a great philosopher who lived in North Africa in the 14th century and well known by the whole world. Construction workers in Saudi Arabia face many of the same problems with working conditions. philosophy of history. lack of redress as other workers based in the Gulf. Other modes of submission will no longer be entertained. After a paper is accepted and published on the last day of month. to the following email address: cqrjournal@gmail. 7. 9. In addition to Islamic Sufism. 4.

from the foundation to collapse. are linked by chain of causation.com with an abstract between 100 and 150 words until 12 July 2013. all the processes that the state in. Participation Form (download). . to produce scholarly knowledge related to the subject. Those who wish to join the conference are required to fill the participation form (Download)and send it via email to ibnhaldun2013@gmail.history and society. The aim of the conference. by congregating academicians and researchers who are studying on İbn Khaldun. to set forth new standpoints and evaluation by discussing Ibn Khaldun’s thoughts on the solution of today’s problems.

INTERNATIONAL IBN KHALDUN CONFERENCE 2013 Participation Form Participants’ Full Name (If Applicable) Academic Title Work-Institution Address E-mail Landline : Phones Work : Title of Paper Correspondence will be made via e-mail.INTERNATIONAL IBN KHALDUN CONFERENCE 2013 Participation Form Participants’ Full Name (If Applicable) Academic Title Work-Institution Address E-mail Landline : Phones Work : Title of Paper Correspondence will be made via e-mail. Please fill the form in full. Please fill the form in full. ABSTRACT ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… Mobile : Mobile : .

Mehmet Mahfuz Söylemez (İstanbul University) Doç. Adnan Aslan (29 Mayıs University) Deadline for submission of abstracts : July 12... 2013. Ahmet Arslan (Ege University) •Prof...... Dr. The conference will begin on November 01. Alparslan Açıkgenç (Fatih University) •Prof. Sempozyumun genel çerçevesine uygun olarak farklı konu başlıkları ve bildiriler de teklif edilebilir. Osman Eğri (Vice Rector of Hitit University) Prof. 2013 and end on November 03. Ibn Khaldun and History 6. Ejder Okumuş (Eskişehir Osmangazi University) •Prof... Studies and Evaluations on Ibn Khaldun Muzaffer Külcü (Mayor of Corum) Prof. Dr. Mustafa Bıyık (Hitit University) Prof. Ibn Khaldun and Philosophy 4... Dr.. The Place of Ibn Khaldun in both Islamic and Western Intellectual History 7. 2013 : October 15... Dr.. Dr. Fuat Aydın (Sakarya University) .. Participants will pay their journey expenses. 2013 •Prof. The Century that Ibn Khaldun lived in 2.... Dr.. Ferit Uslu (Hitit University) Doç. Ibn Khaldun and Sociology 5... Dr. • • • • • • • • 1.. 2013 Notification of accepted abstracts Deadline for full paper submission Conference : July 20....... Dr.. Dr... Mesut Okumuş (Dean of Hitit University Faculty of Divinity) Prof.. Dr... Farid Alatas (National University of Singapore) •Prof. 2013 : November 01-03.. Dr. The Life of Ibn Khaldun and His Environment 3. Reha Metin Alkan (Rector of Hitit University) Prof. The Impact of Ibn Khaldun on Religious Thought 8... …………………………………………………………………………. Dr.. The accommodation expenses of participants will be paid by Corum Municipality and Hitit University Presidency. Sempozyumda yer alması planlanan muhtemel konu başlıkları aşağıdadır..

Dr. Dr. Erol Kozak (KTO Karatay University) •Prof. Dr. Dr. Mehmet Evkuran (Hitit University) •Prof. Dr.•Prof. İ. Yasin Aktay (Selçuk University) •Assoc. Dr. Dr. Prof. Hasan Kurt (Ankara University) •Prof. Şinasi Gündüz (Rector of International Balkan University) •Prof. Vecdi Akyüz (Marmara University) •Prof. Prof. Dr. Mehmet Özdemir (Ankara University) •Prof. Süleyman Uludağ (Uludağ University) •Prof. Dr. Mehmet Demiryürek (Hitit University) •Prof. Dr. Tahsin Görgün (29 Mayıs University) •Prof. Dr. İrfan Aycan (Ankara University) •Prof. Dr. Dr. Ömer Mahir Alper (İstanbul University) •Prof. Nahide Bozkurt (Ankara University) •Prof. Halis Albayrak (Ankara University) •Prof. Dr. Mehmet Azimli (Hitit University) •Prof. Ümit Hassan (Yakın Doğu University) •Prof. Dr. Mustafa Ağırman (Atatürk University) •Prof. Dr. Dr. Yahya M. Dr. Dr. İhsan Toker (Ankara University) . Salih Akdemir (Ankara University) •Prof. Dr. Michot (Hartford Seminary) •Prof. Gürbüz Deniz (Ankara University) •Assoc. Neşet Toku (Yıldız Teknik University) •Prof. Dr. M. Dr. Dr. Dr. Akif Aydın (Director of Turkish Religious Foundation Centre for Islamic Studies) •Prof. Recep Şentürk (Fatih Sultan Mehmet Vakıf University) •Prof. Mahmut Kaya (İstanbul University) •Prof. Dr.

00 … Publisher: Cambridge Univ Press Publication Date: Jan 1. ityAl-Shāfiʿī’s Written Corpus: A Source-Critical Study Publication Date: Oct 2012 Publication Name: Journal of the American Oriental Society 132. Prof. Exegetical and Maghazi Hadith Publisher: BRILL Publication Date: Jan 1. 2012 Publication Name: International Journal of Middle East Studies Download (.pdf) 32 [Book Review: The Origins and Evolution of Islamic Law] Publication Date: Jan 1. 2009 248 Analysing Muslim Traditions: Studies in Legal. 18 Research Interests: Motzki. 2009).pdf) 128 Rethinking" Taqlīd" in the Early Shāfiʿī School Publisher: JSTOR Publication Date: Jan 1. Hadith: Muhammad's Legacy in the Medieval and Modern World. Prof. 2011 Publication Name: Islamic Law and Society. İsmet Altıkardeş (Hitit University) •Assist. 2008 Publication Name: Journal of the American Oriental Society Download (. Scholars.pdf) 377 Jonathan AC Brown. Foundations of Islam (London: Oneworld Publications.pdf) 134 The Social Construction of Orthodoxy Research Interests: Theology.2 Download (. 320. and Orthodoxy Download (.pdf) 38 From Tradition to Law: The Origins and Early Development of the Shāfi'ī School of Law in Ninth-century Egypt Publisher: Harvard University Publication Date: Jan 1. Dr. Dr. Hadith. $90. Sefer Yavuz (Hitit University) •Assist. book review Download (. Prof.pdf) 131 Al-Buwayṭī’s Abridgment of al-Shāfiʿī’s Risāla: Edition and Translation Download (. Inquisition. Dr. Heterodoxy. Yakup Coştu (Hitit University) Brigham Young UniversProf. Al-Attas adalah Islamisasi Ilmu. 2007 . Pp.•Assist.

If being beneficial to people and removing distress from them are two great deeds.com Publication Date: Jan 1. by feeding him) and it is dearer to me to accompany a brother to fulfil his need than to seclude myself in this mosque i. it is very important to know that trying to benefit his Ummah is one of the ways for being good and connected to him.’[1] And as narrated by Ibn ‘Umar that a man came to the Messenger of Allah ^ and asked: O Messenger of Allah. Allah will fill his heart with serenity on the day of resurrection and whoever accompanies his brother to fulfil his need. Value. relieve him from a plight. Imam Ibn Majah reports that the Prophet ^ said: ‘Whoever revives a sunnah of mine that has been deserted after me. inspire students of knowledge to explore. 2007 Publication Name: Islamic Law and Society 's IslamThe Musalsalat in Ḥadīth: Linking the Present to the Past The Musalsalat in Ḥadīth: Linking the Present to the Past A Treatise on Definition.e. Most Gracious Most Merciful Introduction: At a time when a lot of people claim following the Prophet ^ . then what is more beneficial than teaching people about their Messenger ^ and removing them from the distress of ignorance.’[3] It is with this intention that this paper is written to provide an understanding of one of the topics of the science of ḥadīth.Publication Name: Journal of Religion 44 The First Shāfiī: The Traditionalist Legal Thought of Abū Ya qūb alBuwaytī (d. who is the most beloved by Allah amongst people and which action is the most beloved to Allah? He ^ said: ‘Of people. Musalsal) as these aḥādīth link people to the person of the Prophet ^ in all his states. will get a reward equal to that given to whoever follows it amongst people and that will diminish nothing of their reward. the Mosque of Madinah for a month. the most beloved by Allah are those with the most benefit to people and the most beloved action to Allah is to make a Muslim happy. And whoever withholds his anger. pay a debt on his behalf or to protect him from hunger (i. Allah will make him firm on the path on the day when feet will slip.’[2] With this in mind. it is important to revive the blessed sunnah of the scholars of the past who used to link the Ummah with its Prophet ^ through holding gatherings narrate his aḥādīth. learn and spread such aḥādīth and try to strengthen their link with the Prophet ^ through this. Allah will cover his faults and whoever holds back his rage which he is able to let go. a unique feature of thisUmmah which links its generations of scholars. keep the religion preserved from intruders and self-claimed “scholars” and revive in the students of knowledge the honour of belonging to great generations of scholars and make them realize their . especially those known as Al-Musalsalāt or Al-Aḥādīth Al-Musalsalah (pl. 231/846) Publisher: ingentaconnect.e. He ^ said: ‘The best of people are those who are most beneficial to people. This paper is also written with the intention of creating a sense of appreciation for the merit of isnād (chain of transmission). keep it connected to its tradition. Significance and Categories of Al-Aḥādīth Al-Musalsalah By: The Very Insignificant Slave of His Lord Shihabuddīn Abu Muḥammad Aḥmad ibn Muḥammad ibn As-Sayyid Sa‘d Al-Ḥasani Al-Azhari Ash-Shāfi‘ī Ash-Shadhilī Dhul-Hijjah 1432 – November 2011 IHSAN Publications London In the Name of Allah.

The importance of preserving al-musalsalāt 4. the chain moves with him and therefore. whoever has been given the chain.The categories and forms of tasalsul 3. This barakah is an immaterial thing that is witnessed on those who are linked to the Prophet ^ and follow his footsteps. Sooner or later. he will witness how much barakah(blessings) he has lost. [4] The difference between the attribute and the state is that while the former is permanent the latter is temporary. we have been plagued with many self-appointed “scholars” who grew on the surface and stayed without roots and hence without fruits. ‘Abdullah ibn Al-Mubārak said: “Al-Isnād(to mention and narrate the chain of narrators and be linked to them) and without it. the time of narration or the place of narration. thesanad is like a chain that links him to the Prophet ^.1. we will shed light on: 1. This attribute of tasalsul describes the chain obviously not the text of the ḥadīth. They continue to lead their followers in the wrong direction because of the lack of this compass of isnād and cause more damage.duty.The famous collections of musalsalāt 5. Wherever he moves. The attributes of the narrators may be verbal or practical and the attributes of the narration may relate to the way of narration. he moves alone.” The Shaykh of our Shuyūkh As-Sayyid Abul Faḍl ‘Abdullah ibn As-Siddiq Al-Ghumāri said: “For a scholar. At this day and age. The categories and forms of al-musalsal . Salsal is the sweet and cold water that runs through the throat. his knowledge will be blessed. This paper is. In this article. a humble attempt to fix some of this damage.How to get the full chain of a musalsal and a conclusion on the topic 1.The definition of al-ḥadīth al-musalsal 2. As for a scholar who has knowledge but does not have such link to the Prophet ^. by Allah’s permission. 1. whenever he moves. he will be like a circle that is disconnected from the rest of the chain.The virtues and benefits of tasalsul and issues relating to it 6. The definition of al-ḥadīth al-musalsal The linguistic definition: The word musalsal is taken from salsala which means to make a chain in which the rings are connected to each other.2. anyone who wanted to say something would have been able to say it. Technically: It is a ḥadīth whose narrators share the same attribute or same state or in which the narration has one state or one attribute.

they either relate to the formula of delivery (ṣīghat al-adā’). The action goes back throughout the chain to Anas ibn Malik who said: I shook hands with the Prophet ^ and I did not touch silk softer than the palm of the Prophet ^.The one in which the chain includes a statement said by each narrator: An example of this is the famousḥadīth narrated by Mu‘ādh ibn Jabal in which the Prophet ^ said to him: “I love you. its good and its evil. . Al-Ḥafiz Murtaḍa AzZabīdi[5] wrote: “Bear in mind that al-musalsalāt. their specialties or their countries the ḥadīth in which all the narrators are ḥuffaẓ or fuqahā’ or their names are Muḥammad or all of them are Egyptians…etc. With this in mind. its sweet and its bitter. we can say that the categories of al-musalsalāt include but to confined to: 1. Abu ‘Amr ibn A ṣṢalāḥ[9] noted that these categories are examples and tasalsul is not confined to them only.At the beginning of his book ‘Al-‘Arūs Al-Majliyyah fi Asānid Al-Ḥadīth Al-Musalsal bil Awwaliyyah ’ (The Beautified Bride on the Chains of the Ḥadīth which is Narrated First). the time or the place of the narration. a jurist. others are related to the place of the narration like the one narrated at al-multazam. a seventh group are related to the attribute of the narration like orally…etc and a final group related to the verbal attribute of the narrator like saying ‘I love you’ or reciting a sūrah. And the ḥadīth in which all the narrators are ḥuffaẓ and the one in which all the narrators are fuqahā’ are also considered very authentic in terms of tasalsul as noted by Imam As-Suyūṭi. as mentioned by the ḥuffaẓ. some of them are related to the order of the narration like the one narrated first. a sixth group is related to the practical attribute of the narrators like writing the ḥadīth or shaking hands with the student. 2. and thank You and worship You perfectly.The one in which the chain includes a practical attribute of the narrators like their names. 3.” Each narrator said to the one after him: I love you…and then narrated the ḥadīth. are of various categories. a fifth group are related to the attribute of the narrators like being a ḥāfiẓ.” In his book At-Taqrīb. As for the attributes of the narration.The one in which the chain includes a combination of a statement and an action: An example of this category is the ḥadīth which is narrated back to the Prophet ^ where he said: ‘A person will not find the sweetness of faith until he believes in Divine destiny.[12] 6.The one in which the the narration has a specific formula of delivery like a ḥadīth which is narrated with ‘I heard’ all the way back to the Prophet ^.’ The Prophet ^ then held his beardand said: ‘I believe in Divine destiny.The one in which the chain includes a verbal attribute of the narrators like the ḥadīth in which the narrators read Surat Aṣ-Ṣaff.The one in which the chain includes an action done by each narrator: An example of this category is the famous ḥadīth of shaking hands in which each narrator shakes hands with the narrator after him.[11] 5. Imam An-Nawawi[6] mentions that the attributes and the states of the narrators are either verbal or practical or both.[7] Imam AsSakhāwi[8] added another category relating to the date of the narration.’ 4. a fourth group are related to the state of the narrator like being alone while narrating from his Shaykh. his name is Muḥammad or his narrating from his father. its sweet and its bitter. so say O Allah enable me to remember You. Ibn Ḥajar[10] said: The most authentic musalsal in the world is the one in which narrators read Surat Aṣ-Ṣaff. its good and its evil. some others are related to the time like the one narrated on the day of ‘īd. Egyptian.

other scholars wrote collections of the musalsalāt they narrate and the earliest collection is Musalsalāt Abi Bakr ibn Shādhān by the greatmuḥddith Abu Bakr ibn Aḥd ibn Ibrahīm ibn Shādhān ( 298 – 383 AH). 2.4. 1364 AH) 4. some scholars wrote on one ḥadīth only like Al-Ḥāfiẓ Muḥammad AlMurtaḍa Az-Zabīdi who wrote a commentary on al-musalsal bil awwaliyyah and named it ‘Al-Mirqātul ‘Aliyyah fi Sharḥil Ḥadīthil Musalsali bil Awwaliyyah’ and also wrote on the chains of the same ḥadīth under the title ‘Al-‘Arūs Al-Majliyyah fi Asānid Al-Ḥadīth Al-Musalsal bil Awwaliyyah ’. One of the very famous contemporary collections is Shaykh Yasīn AlFādānī’s[15] ‘Al-‘Ujālah fil Aḥādīth Al-Musalsalah’.Musalsalāt Al-Amīr which is a collection of 13 musalsal mentioned in the collection of the chains (thabat) of Imam Muḥammad ibn Muḥammad ibn ‘Abdil-Qādir As-Sanabāwi known as Al-Amīr Al-Kabīr (1145 – 1232 AH). 1.Al. it will be required to know who is who) and finally maintaining the chain at a certain level.Al-Manāhil As-Salsalah fil Aḥādīthil Musalsalah by Muḥammad ibn ‘Abdil-Wāḥid Al-Ayyūbi (d.The one in which the narration has happened at a specific date like the famous ḥadīth which is narrated first to every student by his teacher known as ḥadīth al-awwaliyyah. avoiding any cheating in the narration and this last one happens when the formula of the narration is clear in indicating how the student has received the ḥadīth from his teacher and also requiring a level of specification and focus on issues that may be neglected or overlooked by the narrators (e. Alongside. The virtues of tasalsul and issues relating to it . Among other collections of musalsalātare the following: 1. Some other scholars wrote on the classing and explanation of these aḥādīth like the great historian and narrator ‘Abdul-Ḥafīẓ Al-Fasi Al-Firhī [14] in his book ‘Al-’Āyāt Al-Bayyināt fi Sharḥi wa Takhrījil Aḥādīthil Musalsalāt’.The one in which the narration has happened at a specific time like the ḥadīth of the day of ‘īd and theḥadīth about clipping the nails on Thursday. 1.The one in which the narration has happened at a specific place like the one narrated by Ibn ‘Abbās on the acceptance of du‘ā’ at al-multazam and him doing du‘ā’ there. they are quite important for the preservation of accuracy in the transmission of the ḥadīth.Al-Fawā’id Al-Jalīlah fi Musalsalāt ibn ‘Aqilah by Jamāluddīn Muḥammad ibn Aḥmad ibn Sa‘īd known as Ibn ‘Aqīlah Al-Makki (d.[13] The scholars of ḥadīth have given them focus and care in various ways. 1150 AH) 5. Scholars have continued to compile their collections of musalsalāt till this day. 8. following the example of the Prophet ^ verbally and practically. 9. The Famous collections of musalsalāt There is more than one 400 ḥadīth musalsal in total. The importance of preserving al-musalsalāt In addition to the knowledge such aḥādīth add to the specialists. when the narrators names are the same.Kitabul Musalsalāt or Al-Jawāhir Al-Mukallalah fil Aḥādīthil Musalsalah by Imam Shamsuddīn As-Sakhāwi.Musalsalāt Al-Kubra and Jiyādul Musalsalāt by Imam Jalaluddīn As-Suyūṭi.7. 3.5.g. However. All these previous categories can actually be classified into a) Aḥādīth in which the state or the attribute is kept in all levels of the chain which is called ‘musalsal tāmm’ and b) Aḥādīth in which the state or the attribute is missed in some levels of the narrators which is known as ‘musalsal nāqiṣ’ or incomplete. gathering to narrate such aḥādīth facilitates memorization for students of knowledge and gives them happiness that this Ummah is linked with the blessed chain throughout centuries. 3.

For instance. The most comprehensive collection of musalsalāt is the collection included in the thabat of Shaykh ‘Ābid As-Sindi[16]known as: Ḥaṣr Ash-Shārid fi Asānid Muḥammad ‘Ābid. This will require that you read what are themusalsalāt that has been narrated and obviously this can be found in the collections of musalsalāt. it is preferable as well to show it to a specialist if you can to verify it. show mercy without distinction to all ‫فارحم الخلق جميعا ً إنـما‬ The Merciful shows mercy to those that are merciful ‫نــا‬ ّ ‫م الرحمــــن م‬ ُ ‫يرح‬ ‫رحمــاء‬ ّ ‫ال‬ 1. then memorise your chain all the way back to the Prophet ^ and use it every time you are narrating the musalsal. Then. Some scholars also wrote the meanings of some musalsalāt in poetry as Imam ibn Ḥajar Al-‘Asqalāni did inḥadīth al-awwaliyyah. it is good to read it. It is preferable and easier to get it from a modern collection like the collection of Shaykh Al-Fādāni or the collection of Al-Ḥāfiẓ ‘Abdul. In his great collection of his teachers and chains (thabat) our Shaykh ’Usāmah Al-Azhari[18] says: And I advise (the students) to exert their effort in learning the basics of sciences and study the tools of the critique of ḥadīth and not to consume their life in something that can be achieved in a short time. you should find the ḥadīth first in the famous collections ofmusalsalāt. In addition. It is because of this that some scholars relate anecdotes (laṭā’if) and benefits (nikāt) about some musalsalāt. find the shortest chain that links you to the compiler of the collection and write down the chain and revise it again. we are told ‫ض‬ َ ‫إن من يرحم‬ ِ ‫من في الر‬ ‫قد‬ Will be shown mercy by those in heaven so behold ‫جاءنا يرحمه من في‬ ‫السماء‬ So. when a scholar went to listen to some musalsalāt from a female muḥaddithah and she came across the ḥadīth in which the narrators hold their beard. He wrote: Whoever shows mercy to those on earth. she realized that she had no beard to hold.Ḥayy Al-Kattāni.In addition to the benefits of preserving the attribute of the chain and linking people to the example of the Prophet ^. It is good to try to find the class of the musalsal you are narrating and if a treatise or a volume or even an article has been written on it.[17] It is important to highlight here that as much as narration is very important.6. use every opportunity to call. Imam Abu ‘Amr ibn Aṣ-Ṣalāḥ narrates that Abul-Muẓẓaffar ibn Abi Sa‘d As-Sam‘āni narrated from his father from Muḥammad ibn Nāṣir As-Sallāmi that he heard Fāris ibn Al-Ḥusayn reciting of his own poetry: O student of knowledge whose main focus is nothing but to narrate In narration give focus to the understanding of what you do relate . the tasalsul makes it easy for the narrator to relate the ḥadīth to an unforgettable experience. so she held her chin instead. visit or travel to the scholars who have asānīd and ask them to narrate the musalsalātthey have received to you in order to keep the tasalsul. knowing what you are narrating and understanding it is very important and necessary. How to get the full chain of a musalsal and a conclusion on the topic To be able to get a full chain of a musalsal. otherwise the person may be narrating fabricated things unknowingly.

the seekers of knowledge. so meditate[19] ‫ته الرواية‬ ِ ‫مد‬ ِ ‫ب ال‬ َ ‫يا طال‬ ُ ‫تب‬ ْ ‫علم ِ الذي * ذهب‬ ‫كن في الرواية ذا العناية * بالروايــــة والدراية‬ ‫م ليس له نهاية‬ ُ ‫وارو القليل وراعه * فالعل‬ Finally.Muḥammad ‘Ābid b.”[20] Concluding Prayer I pray to Allah to give us the zeal and the inspiration to seek knowledge and to enable us before seeking it to question our intentions. of knowledge and the previous three or to be one of them) and do not be the fifth one otherwise you will be lost. Bibliography: 1. this article is an open invitation and encouragement to the teachers of knowledge. May Allah bless our days.Muḥammad b. O Allah! Use us to deliver Your dīn and enable us to understand what You deliver in Your Book and help us stick to adab with You. moments and minutes and make our actions and words fruitful and full of light and barakah and guide us to say what is good and act accordingly. Aḥmad As-Sindi. Ḥaṣr Ash-Shārid fi Asānid Muḥammad ‘Ābid published .musalsalāt and speak about them and bear in mind that it is an honour to be a name in a chain of narrators the first name in which is the Prophet ^. and those who love to listen to it to revive this great tradition of spreading al. It is important I would like to conclude by mentioning the ḥadīth of the Prophet ^ that reads: “Be a scholar or a learner or a listener or a lover (i. Your Messenger ^ and Your righteous slaves. the lovers of knowledge. ّ ‫اللهم ص‬ ‫ل على سيدنا محمد الفاتح لما أغلق والخاتم لما سبق ناصر الحق بالحق والهادي إلى صراطك المستقيم‬ ‫وعلى آله حق قدره ومقداره العظيم والحمد لله رب العالمين‬. This article was completed by the grace of Allah just before the dawn of Thursday 7 th of Dhul-Ḥijjah 1432 – 3rdof November 2011 by this insignificant sinful slave of Allah.And narrate ‘little’ but know it. Ja‘far Al-Kattāni. And may the best of prayers and blessings go to our Prophet ^.Kattāni. Fihris Al-Fahāris wal Athbāt published by Dārul Gharb Al-Islāmī 1982 3. for knowledge has no end. Muḥammad `Abdul-Ḥayy Al. May Allah u make us helpers for those who want to get close to him with guidance and sincere service and bring us not to shame on the day when no wealth nor children will avail.e. Ar-Risālah Al-Mustaṭrafah libayāni Mashhūri Kutubis Sunnatil Musharrafah published by Dārul Bashā’ir 1993 2.

Sadd Al-Arab min ‘Ulūmil Isnādi wal Adab published by Dārul Basā’ir with annotation of Muḥammad Yasīn Al-Fādānī and Maḥmūd Sa‘īd Mamdū ḥ 7. Ḥāfiẓ) someone who has memorised a huge number of aḥādīth.’Usāmah Al-Azhari. Ibrahīm b. Al-Wasīṭ fi ‘Ulūm wa Muṣṭalaḥ Al-Ḥadīth published by ‘Ālam Al-Ma‘rifah 5.Al-Amīr. •Ḥadīth (pl.Abu ‘Amr ‘Uthman b.by Maktabatur Rushd.Jalauddīn As-Suyūṭi. Mabaḥith fil Ḥadīth Al-Musalsal. Riyadh 1424 AH 4. published by Maktabatul Imāmish Shafi‘ī. •^: peace and blessings be upon him •Sunnah: way or tradition •Isnād (pl. Tadrīb Ar-Rāwi bi Sharḥi Taqrībin Nawāwi. Baghdad 2002 12. Muḥammad Al. musalsal) known also al-aḥādīth al-musalsalah (sing. aḥādīth): Saying of the Prophet ^ •Al-Multazam: It is the place between the door of the Ka‘bah and the Black Stone •‘Īd: literally means something that happens over and over again but here refers to one of the two days celebrated by Muslims to commemorate the end of the blessed month of Ramadān and the season of pilgrimage.Aḥmad Ayyūb Muḥammad.Muḥammad b.Muḥammad b. Al-‘Ujālah fil Aḥādīth Al-Musalsalah. Mu‘jam Ash-Shuyūkh. Riyadh 1999 10.Muḥammad b. •Ummah: community or group of people or even of any other type of creation like birds or animals. asanīd) chain of narrators and used also to refer to the process of narrating something while mentioning the whole chain of narrators •Shaykh (pl. published by Dārul Basā’ir 1985 6. ‘Abdirraḥman Al-Kurdi known as Ibn Aṣ.Ṣalāḥ. Muḥyiddīn ‘Abdur-Ra ḥmān Ramadan 1986 Glossary: •Musalsalāt (sing. Malaysia 2008 9. published by Maktabatul Kawthar. •Sūrah another variation of Sūrat: a chapter of the Qur’an •ṣīghat al-adā’: the form of delivering a ḥadīth . Imdādul Fattāḥ bi Asānīdi ‘Abdel-Fattāḥ. Jamā‘ah. published by Darul-Fikr with the annotation of Dr. al-ḥadīth al-musalsal): A category of sayings of the Prophet ^ in which the narrators or the narration share the same attribute or state. Al-Manhal Ar-Rawiy fi Mukhtaṣari ‘Ulūmil Ḥadīthin Nabawiy. Ma‘rifatu Anwa‘i ‘Ulūmil Ḥadith. Riyadh 8.Muḥammad ’Āl Rashīd. Muḥammad Abū Shahbah. published by SOFA Production. Shuyūkh) teacher or religious scholar. Also used for an old man •Tasalsul: the state of being ḥadīth al-musalsal or being in a state of connection throughout the chain of narrators •Ḥuffāẓ (sing. unpublished MA. Muḥammad Yasīn Al-Fādānī. published with annotation of Nūruddīn ‘Itr by Dārul Fikr 11.

•Thabat (pl. Sharaf An-Nawawi (631 -676 AH) born and died in the city of Nawa in Syria. muḥaddithīn): Scholars of the science of ḥadīth •laṭā’if (sing. ādāb) etiquettes or manners •Barakah: blessing •Dīn: religion or faith [1] Narrated by Jabir ibn `Abdillah and reported by Al-Qudā‘ī in Musnad Ash-Shihab [2] Narrated by Imam Aṭ-Ṭabarāni in Al-Mu‘jam Al-Awsaṭ [3] Reported by Ibn Majah on the authority of Muḥammad b. One of the great luminaries and landmarks in Islamic scholarship. [7] See As-Suyūṭi. •Adab (pl. Tadrīb Ar-Rāwi and also. Al-Manhal Ar-Rawiy fi Mukhtaṣari ‘Ulūmil Ḥadīthin Nabawiy (published by Darul-Fikr with the annotation of Dr. page 109 and see also Ibn Jamā‘ah. Al-Wasīṭ fi ‘Ulūm wa Muṣṭalaḥ Al-Hadith pages 415. Muhammad Al-Ḥusayni Az-Zabīdi known as Abul-Fayḍ and Abul-Waqt born 1145 AH in Belgram in India and died in Cairo in 1205 AH. . Abi Uways from Kathīr b. [6] Muḥie Ad-Dīn Yaḥya b. Muhammad Abu Shuhbah. Abdillah from his father from his grandfather. a great authority in jurisprudence and other various sciences and a prolific author. Amongst his works is his commentary on Al-Ghazali’s ‘Revival of Religious Sciences’ and commentary on Al-Qamus Al-Muḥīt known as ‘Tajul ‘Arūs’ in 14 volumes in addition to his 1000 poem in Ḥadīth. Jalauddīn (849 – 911 AH). Athbāt): a collection of the chains and the teachers of a particular Shaykh written by him or one of his students. muḥaddith and linguist of his time. Badruddīn (639 – 733 AH). Jalauddīn (849 – 911 AH). Faqīh): jurists •du‘ā’: supplication •awwaliyyah: The state of being first •tāmm: full or complete •nāqiṣ: incomplete •muḥaddith (pl. Muhammad b.•fuqahā’ (sign. A great scholar. Tadrīb Ar-Rāwi Volume 2. Muḥyiddīn ‘Abdur-Raḥmān Ramadan) [5] Muḥammad Al-Murtaḍa b. published by `Alam Al-Ma‘rifah. Yahya from Isma‘il b. laṭīfah) literally means something light or nice but here means to anecdote since an relating an anecdote is a light way of teaching a lesson. [4] As-Suyūṭi.

the Grand Mufti of Egypt and many others. A great scholar of Ḥadīth and a historian and one of the great students of Ibn Ḥajar Al-‘Asqalāni. [11] Muhammad b. 1396 AH) a modern scholar and a greatmuḥaddith born in the Egyptian city of Alexandria. As-Sayyid b. Abu ‘Amr ‘Uthman b. He was born in Sind. Aḥmad b. Beirut. his book Ma‘rifatu Anwa‘i ‘Ulūmil Ḥadith known as the Muqaddimah of Ibn Aṣ-Ṣalāḥ. His collection of chains (thabat) is known for its comprehensiveness. Al-Wasīṭ fi ‘Ulūm wa Muṣṭalaḥ Al-Ḥadīth pages 422. [10] Ibn Ḥajar. Sulayman Al-Ahdal. Malaysia. Published by Darul Bashā’ir. principles of Islamic jurisprudence and ḥadīth. He also teaches at Al-Azhar Mosque various sciences including logic. Of his famous work. Ar-Risālah Al-Mustaṭrafah li Bayani Mashhūri Kutubis Sunnatil Musharrafah page 85. born in norther Iraq and moved to Mosul and settled in Damascus where he taught at Darul Ḥadith Al-Ashrafiyyah and died there. Maḥmūd b.[8] Shamsuddīn Muhammad b. Aḥmad As-Sindi Al-Anṣāri An-Naqshabandi from the offspring of the great companion Sayyiduna Abu Ayyūb Al-Anṣāri. [16] Muḥammad ‘Ābid b. Muhammad Al-Azhari (b. amongst his works: The Revival of the Sciences of Ḥadīth. [9] Ibn Aṣ-Ṣalāḥ. Mu‘jam Ash-Shuyūkh page 108. [18] `Usāmah b. Ja‘far Al-Kattani (1274 – 1345 AH). ‘Abdirraḥman As-Sakhāwi (831 – 902 AH) born in Cairo and died in Madinah. Abdil-Kabīr Al-Kattāni’s Fihris Al-Fahāris wal Athbāt volume 2. The Chains of Egyptians. `Ali Jumu‘ah. Mu‘jam Ash-Shuyūkh or Collections of Teachers which is a collection of selected biographies of around 75 of his teachers. migrated to Yemen and later settled in Madinah where he died in 1257 AH. [20] Narrated by Imam Aṭ-Ṭabarāni in Al-Mu‘jam Al-Awsaṭ . He narrated from various teachers including the Mufti of Zabīd Shaykh ‘AbdirRaḥman b. `Ali b. He was known to be the reference of narration in the world (musnid ad-dunya) at his time. I narrate from him through my Shaykh Dr. theology. was born and died in Cairo. He is a prolific and innovative author as well. first edition 2008. page 665. [17] See ‘Abdul-Ḥayy b. ‘Abdirraḥman Al-Kurdi (577 – 643 AH) a great scholar of hadith. history and many other sciences. published by SOFA Production. He narrates from more than 500 Shuyūkh from different parts of the world and is highly respected amongst scholarly circles in different Muslim countries. [19] ’Usāmah Al-Azhari. Muhammad Abū Shahbah. He holds a PhD in Ḥadīth and works as a lecturer at Usūl Ad-Dīn Seminary in Al-Azhar University. [14] ‘Abdul-Ḥafīẓ Al-Fasi Al-Firhi (1296 – 1383 AH) [15] ‘Alamuddīn Abul-Fayḍ Muhammad Yasīn Al-Fādāni (1335 – 1410 AH) comes from a family who are originally from Indonesia but born and died in Makkah. Introduction to the Principles of Tafsīr. published by ‘Ālam Al-Ma‘rifah [12]Ibid [13] Muhammad b. Muḥammad Al-Kināni (773 – 852 AH) a great scholar of all times specialising inḥadīth.

the situation is the same with this science as it is with any other science.hitit. is considered to be one of the most signaficant collections of Prophetic traditions.edu. Pelan ini harus ditentang kerana: 1. maka tidak boleh diiktiraf. compiled by the sincere. And he did a pretty good job! Any inquiries. Cd. selfless Imam Yaḥya b. extraordinary. 19100/Corum/Turkey. Nurullah Haydar Yurduseven (+90 364 234 63 58 -1151) contact: 1119) 63 58 Postal Address: Hitit Üniversitesi İlahiyat Fakültesi. erudite. Thus. It also has its own peculiar problems. God conscious.ic Translation Series)Riyadh al-saliheen – the Garden of the Righteous. Negara Isreal adalah negara yg haram. Mimar Sinan Mahallesi. 2. it turns out. Hüseyin Taha Topaloğlu (+90 364 234 Res. I was especially struck by his opening manifesto: Such is the purpose of this first book of our work. human civilization and social organization. Please refer to teaching schedule for dates. and highly useful. E-mail: ibnhaldun2013@gmail. Psychohistorian I’m thinking about Ibn Khaldun this weekend. please Res.ibnhaldun2013. scrupulous.com Conference Website: www. I read this as a declaration that Ibn Khaldun was setting himself up to be theHari Seldon of medieval Islam. Assist.that is. This course is taught by Shaykh Thaqib Mahmood three times a month. yang mana antara isi kandungan pelan yg disokong oleh Amerika itu ialah mengiktiraf negara Palestin dan Israel dgn membahagi-duakan Masjidil Al-Aqsa. During this course we will read the entire text and discuss in detail a number of selected traditions form each chapter. (The subject) is in a way an independent science. 3. Sebahagiannya harus diberikan kpd Isreal. it truly is an awesome work. at least one translation of Ibn Khaldun’s Muqaddimah (pdf) available online — and based on an initial skim. and there is. Masjidil Al-Aqsa adalah tanah suci umat Islam dan tidak boleh dibahagi dua. one after the other. It should be known that the discussion of this topic is something new. INTERNATIONAL JOURNAL ON QURANIC RESEARCH EDITORIAL COMMITTEE . centuries ahead of its time.tr paul krugman The conscience of a liberal Ibn Khaldun. Penetrating research has shown the way to it. whether it be a conventional 17 or an intellectual one. explaining the conditions that attach themselves to the essence of civilization. Assist. (This science) has its own peculiar object-that is. Sharaf al-Nawawi of the 7th century hijri. Isu Syria/syiah sebenarnya telah berjaya mengalih tumpuan dunia terhadap Pelan Damai Palestin-Israel.

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